Bukhari

Hadith Commentary:
There is no question of any deficiency or excess in the obligatory duties prescribed by Allah.
This statement refers to voluntary (nafl) acts of worship.

Hadith Commentary:

That is, adopt truthfulness in every situation; you will perform righteous deeds, and glad tidings of Paradise as well as success in this world are given to you. There is an allusion to the Qur’anic verse: “Say a word that is straight (qawlan sadida)” (: al-A‘raf: 43).

‘Affan bin Muslim is the teacher of Imam Bukhari. By bringing this chain of narration, Imam Bukhari has refuted the assumption of ‘Ali bin ‘Abdullah al-Madini that the following narration is disconnected, because in this chain it is explicitly stated that Musa heard from Abu Salamah. In the hadith, the word “saduda” appeared; “sadid” and “asdad” share the same root. Due to this connection, Imam Bukhari has explained its interpretation here.

What is in the Noble Qur’an: “This is the Paradise which you have inherited because of what you used to do” (: al-A‘raf: 43) is not in contradiction, because righteous deeds are also among the causes for entering Paradise, but the real cause is the mercy and grace of Allah. Some have said that in the verse, what is meant is the elevation of ranks, not merely entry into Paradise, and elevation will be according to righteous deeds. This hadith refutes the Mu‘tazilah, who say that it is obligatory upon Allah to admit the doer of righteous deeds into Paradise.

May Allah protect us from such a claim.

Hadith Commentary:
(1)
In these hadiths, the importance and benefit of consistently performing an action with moderation is described. This topic does not have two separate components, but rather two aspects of the same component, because only that action can be performed consistently which is done with moderation and balance; if there is excess or deficiency in it, its benefit and importance are compromised. In numerous places in the Noble Qur’an, emphasis has been placed on maintaining moderation. We present only three verses:

* Allah, the Exalted, says:
“Do not recite your prayer too loudly, nor too quietly, but seek a way between.” (: Bani Isra’il: 110)

In this verse, Allah, the Exalted, commanded the Messenger of Allah (sallallahu alayhi wa sallam) not to recite the Qur’an in prayer so loudly that the polytheists would revile the Qur’an, nor so quietly that even your companions could not hear, but rather to adopt a moderate approach.

In another place, Allah, the Exalted, says:
“Do not keep your hand chained to your neck, nor extend it completely open, lest you become blameworthy and destitute.” (: Bani Isra’il: 17/29)

The meaning of this verse is that when spending, one should neither act with miserliness nor spend so much that nothing remains even for one’s own needs, but rather moderation should be adopted.

Regarding spending, Allah, the Exalted, gives this guidance:
“And those who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).” (: Al-Furqan: 67)

This means that spending excessively even on necessary matters is blameworthy, and likewise, not spending money when needed but hoarding it is not pleasing to Allah, rather, the policy of moderation should be adopted.

(2)
The quality between extravagance and miserliness is called “iqtisad” or “qasd” (moderation or intention). This is the quality that Islam has approved. Iqtisad is that a person spends on his needs only as much as is necessary, neither less nor more. This is the very purpose of the chapter heading of Imam Bukhari rahimahullah and the hadiths he has presented. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
La-Yamaniyyayn:
The House of Allah (the Ka'bah) has four corners.
The corner (rukn) in which the Black Stone (Hajar al-Aswad) is located, and from which the circumambulation (tawaf) begins, is to be kissed.
If it is not possible to kiss it directly, then it is touched with the hand or a stick and then kissed.
If even this is not possible, then merely gesturing towards it is sufficient, and in the case of gesturing, the hand should not be kissed.
The next two corners are the Shami (Levantine) and Iraqi corners.
They are collectively referred to as the "Shamiyyayn" (the two Levantine corners).
The fourth corner (rukn), which comes before the Black Stone, is the Yamani corner, because it is in the direction of Yemen.
This is only to be touched with the hand; neither the corner nor the hand is to be kissed.
The Black Stone corner and the Yamani corner are collectively referred to as "Yamaniyyayn" by giving predominance to one name, just as mother and father are called "Abawān," the sun and moon "Qamaran," and Abu Bakr and Umar "Umaraan."
Since these two corners are upon the Abrahamic foundations, only these two are to be touched, and there is consensus on this among the four Imams and the hadith scholars.

(2)
Al-Ni‘āl al-Sabtiyyah:
"Ni‘āl" is the plural of "na‘l," meaning sandal or shoe.
"Sabt" refers to shaving or to colored leather.
Its explanation has been given by Ibn Umar radi Allahu anhu himself, that these are shoes without hair, and he would perform ablution (wudu) while wearing them.

(3)
Tasbugh bil-Sufrah:
You use yellow color.
This color was used for both hair and clothing.

Benefits and Issues:
➊
The four actions mentioned in the hadith were, in general, only performed by Abdullah ibn Umar radi Allahu anhu, or Ibn Jurayj only saw Ibn Umar radi Allahu anhu performing these four actions, because some of the noble Companions radi Allahu anhum ajma‘in used to touch all four corners, especially at the time when Abdullah ibn Zubayr radi Allahu anhu rebuilt the Ka'bah upon the Abrahamic foundations. Similarly, some of the Tabi‘in rahimahullah also used to touch all four corners, but now this difference has ended.

➋
Some people thought that the state of ihram and the talbiyah should be started as soon as the crescent of Dhu al-Hijjah is sighted, but since the Messenger of Allah sallallahu alayhi wa sallam began the ihram and talbiyah when he sallallahu alayhi wa sallam set out for Hajj from Dhu al-Hulayfah, and in Makkah the rites of Hajj begin on the Day of Tarwiyah (the 8th of Dhu al-Hijjah) (when, in those days, people would water their animals), therefore Ibn Umar radi Allahu anhu would begin the talbiyah in Makkah on the 8th of Dhu al-Hijjah.

Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, and Imam Ahmad rahimahullah hold that it is preferable to begin the talbiyah while mounted near the mosque of Dhu al-Hulayfah, and according to Imam Abu Hanifah rahimahullah, the talbiyah should be started after performing two rak‘ahs inside the mosque.

Therefore, Imam Nawawi rahimahullah has titled the chapter, according to his school, in light of the hadith of Ibn Umar radi Allahu anhu, that the talbiyah should be started while mounted.

This relates to the time of setting out from one's own country or region.
In Makkah, according to Imam Shafi‘i rahimahullah, it is preferable to begin the talbiyah and ihram from the 8th of Dhu al-Hijjah, and according to the Hanafis, from the 1st of Dhu al-Hijjah.
The Messenger of Allah sallallahu alayhi wa sallam performed two rak‘ahs of the Fajr prayer in the mosque of Dhu al-Hulayfah, and then, right there on the prayer place, donned the ihram and raised the call of "Labbayk."